A picture of the church in Latin America

Yesterday, I went to a different church than that which I usually go to. Orfilia, Gloria, and I boarded the bus—so crammed full that I was practically standing in the doorway, hugging another lady to hold on to the seat, with an upset chicken on another side. Honduras is where the yellow school buses go to die.

I was surprised at the size of the church. It is one of the biggest churches I have been to, well lit, with actual pew chairs—usually, they use plastic lawn chairs. I think there is only one other church I have been to that doesn't use plastic lawn chairs.

A second surprising thing was the number of elderly people there. Although more than 50% of the population of Honduras is below 15 years of age (incredible statistic), the churches usually show this even more lopsidedly. I haven't counted, but I would guess in many churches the kids outnumber the adults 3 to 1. And the elderly are even scarcer… Perhaps it is because the renewal of the evangelical church is still new—since Hurricane Mitch in 1998, the evangelical church has grown incredibly. Perhaps it is because they are more identified with the traditional Catholicism. Perhaps it is because it is hard for them to walk to church or leave their house. I don't know.

A third surprising thing was the level of teaching in the church—the pastor really went in depth.

I am trying to observe what themes are preached on and not preached on in the churches, how they mention the application of the passage/teaching (we tend to be much more direct in our application), etc. I want to learn these things. Usually, the sermons tend to be more exhortative. This pastor touched on sound teaching, doctrine, and theology.

Which reminded me of some of the articles that I am reading right now in class. They are from a trusted professor. Although I have to read them in Spanish, I have done my best to translate them to English for you. They help me see a little more of the context of the church in Latin America.

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Some "describe the Latin American church as a church without its own theology." 1

"In the past in Latin America one of the most common criticisms towards the Catholic priests was that… [they] lacked biblical and doctrinal content. There is no doubt that much of the 'success' of the ministry of the evangelical Christians at that time was because compared with the Catholics, they 'taught the Bible.' Because of this, it is alarming to think that with many evangelical ministers in the present this same thing may happen, as with those Catholics in the past." 2

"If we are talking of extremes, the problem of the Latin American church is not an overpopulation of 'onion heads' or 'bookworms' [in other words, theologians]. If they exist, where are they? We don't even have libraries! If we are honest we must admit that to count the Latin American evangelical scholars and academics of a world-influential level, we reach the fingers of our two hands. By contrast, large crowds of believers, leaders, pastors and, sometimes even students and teachers easily of the seminaries fall in other metaphors "[" pinheads "," bird heads "parrot heads" or "crazy ants"]. 3

"... after more than a hundred years of evangelical presence in Latin America, it still lacks a biblical theology, systematic, and in context that can be called [it's own] Latin American evangelical theology."4

"The traditional religion….sided with the ruling classes and encouraged religious syncretism, superstition and fanaticism in the village." 5

"... the evangelicals have been, in general, the silent church in front of the serious problems that perturb the Latin American society. Under the pretext of being non-political, the vast majority of evangelicals have chosen to turn their backs on public affairs, without giving account that perhaps, with this attitude, that we have made a political decision. In this sense, the evangelical neutrality is a myth."6

"The social implications of the gospel have been forgotten by the vast majority of Latin American evangelicals over the past three decades." 7

"Meanwhile, a new theology was brewing on the continent, with a pendulant movement to the left ideologically. The theological liberationism offered to fill the void that the Catholic Church in pre-consular times and the traditional evangelical hermeneutics had left in Latin America. Dazzled by the glare of an ideology that is invested with theological statements and is inclined to the materialistic interpretation of history, some theologians called us to take refuge in a new hermeneutic that almost distorted the meaning of the biblical text."

"Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless….After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church— for we are members of his body." Ephesians 5:25-27, 29-30.

 

1. Gerardo A. Alfraro, ¿A Alguien le importa la teología? Kairos num. 34, enero-junio 2004, p. 45.

2. Gerardo A. Alfraro, ¿A Alguien le importa la teología? Kairos num. 34, enero-junio 2004, p. 55.

3. Gerardo A. Alfraro, ¿A Alguien le importa la teología? Kairos num. 34, enero-junio 2004, p. 62.

4. "Hacia un teología evangélica en América Latina" p. 194.

5. "Hacia un teología evangélica en América Latina" p. 213.

6. Ibid.

7. "Hacia un teología evangélica en América Latina" p. 217.

8. Ibid.